Nicene Creed

The Nicene Creed, or the Icon/Symbol of the Faith, is a Christian statement of faith accepted by the Roman Catholic, Eastern Orthodox, Anglican, and major Protestant churches. It gets its name from the First Council of Nicaea (325), at which it was adopted and from the First Council of Constantinople (381), at which a revised version was accepted. Thus it may be referred to specifically as the
Niceno-constantinopolitan Creed to distinguish it from both the 325 version and later versions that include the filioque clause. There have been many further creeds,
in reaction to further perceived heresy, but this one, as revised in 381 was the very last time both Catholic and Orthodox communions could bring themselves to agree upon a
Credo.

Historical purpose for a creed.

Not all religions can conceive of a creed. Such a thing would be
unthinkable among the pagans of Greece and Rome or Old Europe, in Hinduism, or
Buddhism. No creed has ever been promulgated in Islam, for the simple reason
that there is no single hierarchic leader authorized or powerful enough to do
so.

The purpose of a Christian creed was to establish conformity of belief,
uniquely essential for Christians, and by public professions of the faith, to
identify heretics or any disconformity within each community. The Creed is an
epitome, not a full definition, of what is required for personal orthodoxy.
The Nicene Creed, both in its original and revised formulas, is an implicit
condemnation of specific alleged errors. Thus, as new variations in Christian
belief evolved in the 4th century and were perceived as a threat, new phrases
were seen to be needed, like amendments to a constitution. Just as one can
perceive the historical developments of a constitutional society through
amendments to its constitution, a careful and knowledgeable reader can
identify the particular theological developments in the other kind of society
that enforces a creed.

History: from Nicaea (325) to Constantinople (381)

The Nicene Creed was first adopted at the first Ecumenical Council in 325,
which was also the First Council of Nicaea. At that time, the text ended after
the words "We believe in the Holy Spirit." The second Ecumenical
Council in 381 added the remainder of the text except for the words "and
the son"; this is the version still used by Eastern Orthodox and Greek
Catholic churches today. The third Ecumenical Council reaffirmed the 381
version, and stated that no further changes could be made to it, nor could
other creeds be adopted.

Soon after the Council of Nicaea, new formulas of faith were composed, most
of them variations of the Nicene Symbol, to counter new phases of Arianism.
The Catholic Encyclopedia identifies at least four before the Council
of Sardica (341), where a new form was presented and inserted in the Acts of
the Council, though it was not agreed on.

In the texts below, the amended sections, adopted in 381, have been
identified in order to give them prominence. In the section that follows the
texts, each amendment will be discussed in context.

Interpretation of the Greek text

The original creed was written in Greek, the language of the eastern
Mediterranean where both councils were seated.

Most modern scholarly opinion believes that
μονογενή means "only" or
"unique" coming from μονο - "mono"
meaning "only" and γενή coming from
γενος "genus" meaning kind - "only one
of its kind", thus the translation "only Son" in the above
modern translation of the creed. Older English translations as well as the
Latin contain "only-begotten", "unigenitum" on the belief
that γενή comes from the word for
γενναω "born". On the other hand Old
Latin manuscripts of the New Testament translate
μονογενή as "unicus",
"unique". No doubt debate will continue as to the author's
intentions both in the New Testament, as well as the separate issue of the
intended meaning in the creeds.

The Greek word ὁμοουσιον
indicates in orthodox theology that The Father and the Son are "of the
same substance" or "of the same essence" because the Son is
begotten of the Father’s own being (εκ της
ουσιας του
πατρος)

true God from true God, begotten, not made, of the same substance as the
Father.

Through him all things were made.

For us men and for our salvation he came down from heaven:

by the power of the Holy Spirit

he was born of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate;

he suffered, died, and was buried.

On the third day he rose again in accordance with the Scriptures;

he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead,

and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life,

who proceeds from the Father (and the Son).

With the Father and the Son he is worshipped and glorified.

He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church.

We acknowledge one baptism for the forgiveness of sins.

We look for the resurrection of the dead,

and the life of the world to come. Amen.

(Note that, while this version is in the plural, the original Greek is in
the first-person singular. )

Amendments to the Nicene creed

The original Nicene Creed adopted at the Council of Nicaea in 325 ended
just before the words, "We believe in the Holy Spirit..." The
section from that point forward was added at the Second Ecumenical Council in
Constantinople; hence the name "Nicene-Constantinopolitan Creed",
which refers to the Creed as it was following the modification in
Constantinople. The Third Ecumenical Council reaffirmed the creed in this form
and explicitly forbade making additional revisions to it.

The filioque clause

All Eastern Orthodox and Greek Catholic churches omit the words "and
the Son" (the filioque clause), from the description of the Holy
Spirit, in keeping with the first seven Ecumenical Councils. Those words were
not included by the Council of Nicaea or of Constantinople, but were added
later by Roman Catholics, and the Eastern Orthodox churches consider their
inclusion to be a heresy. The Anglican Communion is generally sympathetic to
the Orthodox position, and both versions are authorised, but inertia leads
most churches to continue to include the Filioque except during ecumenical
services.

Background to the filioque controversy

The phrase "and the son" (filioque in Latin) was first used in Toledo, Spain in 587, and was acknowledged as early as 447 at Rome by Pope Leo I without the consultation or agreement of the other four patriarchs of the Church at that time. The purpose of its addition in Spain was to counter a heresy that was local to that region. The practice spread then to France where it was repudiated at the Gentilly Council in 767. Emperor Charlemagne called for a council at Aix-la-Chapelle in 809 at which Pope Leo III forbade the use of the filioque clause and ordered that the Nicene creed be engraved on silver tablets so that his conclusion may not be overturned in the future. The dispute over the filioque clause and the manner of its adoption was one of the reasons for the Great Schism. The filioque clause was officially added to the creed by the Second Council of Lyons in 1274 although it was first used in liturgy during the coronation of Holy Roman Emperor Henry II by Pope Benedict VIII in 1014.

Modern gender-neutrality

Some Christian communions, in particular the World Council of Churches and
the Presbyterian Church, USA, omit the word "men", and others
substitute the word "all", in the line "for us men and for our
salvation..." This is considered a more gender-neutral translation of nos
homines ("we men"). The frequency of usage of this variation
is, however, unknown.

Usage

The Nicene Creed is referred to by Roman Catholics and Orthodox as the
"symbol of faith", and its recitation is often part of Christian
worship services. In the Catholic Mass, it is also referred to as the
"Profession of Faith."